DE REGNO ON KINGSHIP TO THE KING OF CYPRUS by Thomas Aquinas TO THE KING OF CYPRUS [1] As I was turning over in my mind what I might present to Your Majesty as a gift at once worthy of Your Royal Highness and befitting my profession and office, it seemed to me a highly appropriate offering that, for a king, I should write a book on kingship, in which, so far as my ability permits, I should carefully expound, according to the authority of Holy Writ and the teachings of the philosophers as well as the practice of worthy princes, both the origin of kingly government and the things which pertain to the office of a king, relying for the beginning, progress and accomplishment of this work, on the help of Him, Who is King of Kings, Lord of Lords, through Whom kings rule, God the Mighty Lord, King great above all gods. BOOK ONE CHAPTER 1 WHAT IS MEANT BY THE WORD ‘KING’ [2] The first step in our undertaking must be to set forth what is to be understood by the term king. [3] In all things which are ordered towards an end, wherein this or that course may be adopted, some directive principle is needed through which the due end may be reached by the most direct route. A ship, for example, which moves in different directions. according to the impulse of the changing winds, would never reach its destination were it not brought to port by the skill of the pilot. Now, man has an end to which his whole life and all his actions are ordered; for man is an intelligent agent, and it is clearly the part of an intelligent agent to act in view of an end. Men also adopt different methods in proceeding towards their proposed end, as the diversity of men’s pursuits and actions clearly indicates. Consequently man needs some directive principle to guide him towards his end. [4] To be sure, the light of reason is placed by nature in every man, to guide him in his acts towards his end. Wherefore, if man were intended to live alone, as many animals do, he would require no other guide to his end. Each man would be a king unto himself, under God, the highest King, inasmuch as he would direct himself in his acts by the light of reason given him from on high. Yet it is natural for man, more than for any other animal, to be a social and political animal, to live in a group. [5] This is clearly a necessity of man’s nature. For all other animals, nature has prepared food, hair as a covering, teeth, horns, claws as means of defence or at least speed in flight, while man alone was made without any natural provisions for these things. Instead of all these, man was endowed with reason, by the use of which he could procure all these things for himself by the work of his hands. Now, one man alone is not able to procure them all for himself, for one man could not sufficiently provide for life, unassisted. It is therefore natural that man should live in the society of many. [6] Moreover, all other animals are able to, discern, by inborn skill, what is useful and what is injurious, even as the sheep naturally regards the wolf as his enemy. Some animals also recognize by natural skill certain medicinal herbs and other things necessary for their life. Man, on the contrary, has a natural knowledge of the things which are essential for his life only in a general fashion, inasmuch as he is able to attain knowledge of the particular things necessary for human life by reasoning from natural principles. But it is not possible for one man to arrive at a knowledge of all these things by his own individual reason. It is therefore necessary for man to live in a multitude so that each one may assist his fellows, and different men may be occupied in seeking, by their reason, to make different discoveries— one, for example, in medicine, one in this and another in that. [7] This point is further and most plainly evidenced by the fact that the. use of speech is a prerogative proper to man. By this means, one man is able fully to express his conceptions to others. Other animals, it is true, express their feelings to one another in a general way, as a dog may express anger by barking and other animals give vent to other feelings in various fashions. But man communicates with his kind more completely than any other animal known to be gregarious, such as the crane, the ant or the bee.—With this in mind, Solomon says: “It is better that there be two than one; for they have the advantage of their company.”’ [8] If, then, it is natural for man to live in the society of many, it is necessary that there exist among men some means by which the group may be governed. For where there are many men together and each one is looking after his own interest, the multitude would be broken up and scattered unless there were also an agency to take care of what appertains to the commonweal. In like manner, the body of a man or any other animal would disintegrate unless there were a general ruling force within the body which watches over the common good of all members. With this in mind, Solomon says [Eccl. 4:9]: “Where there is no governor, the people shall fall.” [9] Indeed it is reasonable that this should happen, for what is proper and what is common are not identical. Things differ by what is proper to each: they are united by what they have in common. But diversity of effects is due to diversity of causes. Consequently, there must exist something which impels towards the common good of the many, over and above that which impels towards the particular good of each individual. Wherefore also in all things that are ordained towards one end, one thing is found to rule the rest. Thus in the corporeal universe, by the first body, i.e. the celestial body, the other bodies are regulated according to the order of Divine Providence; and all bodies are ruled by a rational creature. So, too in the individual man, the soul rules the body; and among the parts of the soul, the irascible and the concupiscible parts are ruled by reason. Likewise, among the members of a body, one, such as the heart or the head, is the principal and moves all the others. Therefore in every multitude there must be some governing power. CHAPTER 2 DIFFERENT KINDS OF RULE [10] Now it happens in certain things which are, ordained towards an end that one may proceed in a right way and also in a wrong way. So, too, in the government of a multitude there is a distinction between right and wrong. A thing is rightly directed when it is led towards a befitting end; wrongly when it is led towards an unbefitting end. Now the end which befits a multitude of free men is different from that which befits a multitude of slaves, for the free man is one who exists for his own sake, while the slave, as such, exists for the sake of another. If, therefore, a multitude of free men is ordered by the ruler towards the common good of the multitude, that rulership will be right and just, as is suitable to free men. If, on the other hand, a rulership aims, not at the common good of the multitude, but at the private good of the ruler, it will be an unjust and perverted rulership. The Lord, therefore, threatens such rulers, saying by the mouth of Ezekiel: “Woe to the shepherds that feed themselves (seeking, that is, their own interest) : should not the flocks be fed by the shepherd?” Shepherds indeed should seek the good of their flocks, and every ruler, the good of the multitude subject to him. [11] If an unjust government is carried on by one man alone, who seeks his own benefit from his rule and not the good of the multitude subject to him, such a ruler is called a tyrant—a word derived from strength—because he oppresses by might instead of ruling by justice. Thus among the ancients all powerful men were called tyrants. If an. unjust government is carried on, not by one but by several, and if they be few, it is called an oligarchy, that is, the rule of a few. This occurs when a few, who differ from the tyrant only by the fact that they are more than one, oppress the people by means of their wealth. If, finally, the bad government is carried on by the multitude, it is called a democracy, i.e. control by the populace, which comes about when the plebeian people by force of numbers oppress the rich. In this way the whole people will be as one tyrant. [12] In like manner we must divide just governments. If the government is administered by many, it is given the name common to all forms of government, viz. polity, as for instance when a group of warriors exercise dominion over a city or province. If it is administered by a few men of virtue, this kind of government is called an aristocracy, i.e. noble governance, or governance by noble men, who for this reason are called the Optimates.